![]() According to Sue Carlson from the New England Antiquities Research Association (NEARA), once Haugen called them fakes, legions of other scientists in the mainstream establishment wrote them off as such and wouldn’t listen to any other theories. Those who believe that the artefacts are authentic have claimed that Haugen’s swift dismissal of the stones served as an unfair deterrent to additional research ever since. In his published evaluation, he was adamant the stones were a fraud and dismissed them as “gibberish”. Subsequently, the stones found their way to Einar Haugen, Harvard professor of Scandinavian languages and history. Upon finding the stones, Walter Elliott took them to the Bath Maritime Museum, where director Harold Brown suggested that the marks might be in the Norse runic alphabet. The second stone bore a dozen letters on one side, and the third contained a long message of sixteen lines neatly inscribed on both sides of the stone. One stone features a rough map on one side and inscriptions on the other. The mysterious stones measure about six by eleven inches. The stones, currently housed at the Maine State Museum, have been dismissed by some scientists as a hoax or a fraud, but others maintain that they are authentic and provide evidence of pre-Columbian trans-oceanic contact and Norse colonisation of the Americas. Elliott, Jr., a carpenter born in Bath, Maine. The Spirit Pond rune stones, as they are often called, were found in 1971 by a Walter J. According to Wolter, the controversial stones are evidence that the Knights Templar fled Europe for North America after their persecution in 1307, bringing with them the Holy Grail. Vladimir's Seminary Press.Forensic geologist, Scott Wolter, has put forward a radical new theory concerning a set of three inscribed stones found near Spirit Pond in Phippsburg more than 40 years ago. The Virtual Body of Christ in a Suffering World. American Indian Liberation: A Theology of Sovereignty. The Environs of the Digital Church: How Art and Space Form Community in Online Liturgical Events. In The Cambridge History of Judaism, Vol 3: The Early Roman Period, ed. In Transformative Lutheran Theologies: Feminist, Womanist, and Mujerista Perspectives, ed. Spirit and Body: A Lutheran-Feminist Conversation. In The Annotated Luther, Volume 2: Word and Faith, ed. London: Lexington Books/Fortress Academic. In The Alternative Luther: Lutheran Theology from the Subaltern, ed. The Queer Body-Mind in Martin Luther’s Theology: From Subaltern Sodomite to Embodied Imago Dei. The More Torah, the More Life: A Christian Commentary on Mishnah Avot. Amy-Jill Levine and Marc Zvi Brettler, 582–585. In The Jewish Annotated New Testament (NRSV), ed. Carol Hogan, Kim Power, and Anne Elvey, 115–124. In Reinterpreting the Eucharist: Explorations in Feminist Theology and Ethics, ed. ![]() Mystery Appropriated: Disembodied Eucharist and Meta-Theology. In Digital Ecclesiology: A Global Conversation, ed. ‘Beyond the Binary?’ How Digital Is ‘the Digital Church’ in the Corona Age? Analytical, Theological, and Philosophical Considerations. Dual Citizenship: Two-Natures Christologies and the Jewish Jesus. ![]() New York: Skyhorse Publishing.ĭriedger Hesslein, Kayko. The Invisible Orientation: An Introduction to Asexuality. God Is Red: A Native View of Religion 40th Anniversary Edition. Digital Religions Publications.ĭeloria, Vine, Jr. Life Together Apart: An Ecclesiology for a Time of Pandemic. Digital Religions Publications.Ĭhia, Roland. Moving Towards a Digital Ecclesiology: Key Themes and Considerations. London: Routledge.Ĭampbell, Heidi A., and Sophia Osteen. Philadelphia: University of Pennsylvania Press.īutler, Judith. Border Lines: The Partition of Judaeo-Christianity. ![]()
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